Rabbi Jonathan
Encyclopedia
Rabbi Jonathan was a Palestinian tanna
of the 2nd century and schoolfellow of R. Josiah, apart from whom he is rarely quoted. Jonathan is generally so cited without further designation; but there is ample reason for identifying him with the less frequently occurring Jonathan (or Nathan) b. Joseph
(or "Jose"; comp. Mek., Yitro, Baḥodesh, 10, with Sifre
, Deut. 32; Mek., Ki Tissa, 1, with Yoma
85b; Tosef., Niddah, ii. 2, Ket. 60b, and Yer. Soṭah
vii. 19c).
ic religious persecutions he determined to emigrate from Palestine
, and with several other scholars started on a journey to foreign parts. But his patriotism and innate love for the Holy Land would not permit him to remain abroad (Sifre
, Deut. 80). Jonathan and Josiah were educated together at the academy of Ishmael ben Elisha
(Men. 57b), whose dialectic system, as opposed to that of Akiba, they acquired. It is even reported that Jonathan all but converted Ben Azzai, a "fellow student" of Akiba, to Ishmael's system, and made him deeply regret his failure to study it more closely. Ben 'Azzai then exclaimed, "Woe is me that I have not waited on Ishmael" (Ḥul. 70b et seq.). Nevertheless, in later years, probably after Ishmael's death, both Jonathan and Josiah adopted some of Akiba's principles. Of Jonathan it is expressly stated that "he followed the system of his teacher Akiba" (Yer. Ma'as. v. 51d).
Together, Jonathan and Josiah devoted their analytical minds to halakic midrashim, interpreting laws as they understood them from the corresponding Scriptural texts, but not suggesting them. Only one halakah unconnected with a Scriptural text bears their names. Their argumentations are mostly embodied in the Mekilta (about thirty) and in the Sifre
to Numbers (over forty; see D. Hoffmann, Zur Einleitung in die Halachischen Midraschim, p. 38). Neither Jonathan nor Josiah appears in Rebbi's compilation of the Mishnah
, with the exception of a single sentence, in the name of Jonathan, in Abot iv. 9: "Whoso observes the Law in poverty shall live to observe it in affluence; and whoso neglects the Law in affluence shall at last be compelled to neglect it because of poverty" (comp. Ab. R. N. xxx. 1 [ed. S. Schechter, pp. 41b, 45a]). Of other ancient compilations, the Tosefta
cites these scholars once (Tosef., Sheb. i. 7: the text has "Nathan," but the context shows unmistakably that "Jonathan" is meant), while the Sifra
mentions them twice (Sifra, Ḳedoshim, ix. 5, 11) by their names; once (Sifra, Behar, i. 9; comp. Ket. 60b) "Jonathan ben Joseph" occurs; and some of R. Josiah's midrashim are cited, but anonymously (comp. Sifra
, Wayiḳra, Ḥobah, xx. 8, with B. M. 54a; Sifra, Aḥare, iv. 9, with Yoma
57b).
Jonathan was the author of many aphorisms, among which is the following: "Consoling the mourner, visiting the sick, and practical beneficence bring heavenly grace into the world" (Ab. R. N. xxx. 1). Contrary to the astrological views of his times, Jonathan taught the Scriptural idea of natural phenomena; quoting Jer. x. 2, he added: "Eclipses may frighten Gentiles, but they have no significance for Jews" (Mek., Bo, 1; comp. Yalḳ., Ex. 188). To the question as to the permissibility of profaning the Sabbath to save human life he answered, "The Law says (Ex. xxxi. 16), 'The children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations'; but one may profane one Sabbath in order to preserve a man that he may observe many Sabbaths" (Mek., Ki Tissa; comp. Yoma
85b). According to him an 'Am ha-Areẓ is one who has children and does not train them in the knowledge of the Law (Soṭah
22a; comp. Ber.
47b). Jonathan contradicted the general opinion of earlier and of contemporaneous rabbis that a "rebellious son" as defined by the teachers of traditional law never was and never will be executed, and that communal apostasy never did and never will occur; he declared that he himself had sat on the grave of an executed prodigal and had seen the ruins of a city which had been razed to the ground for general apostasy (Sanh. 71a).
Tannaim
The Tannaim were the Rabbinic sages whose views are recorded in the Mishnah, from approximately 70-200 CE. The period of the Tannaim, also referred to as the Mishnaic period, lasted about 130 years...
of the 2nd century and schoolfellow of R. Josiah, apart from whom he is rarely quoted. Jonathan is generally so cited without further designation; but there is ample reason for identifying him with the less frequently occurring Jonathan (or Nathan) b. Joseph
Jonathan Ben Joseph
Jonathan ben Joseph was a Lithuanian rabbi and astronomer who lived in Risenoi, Grodno in the late 17th century and early 18th century. Jonathan studied astronomy and mathematics....
(or "Jose"; comp. Mek., Yitro, Baḥodesh, 10, with Sifre
Sifre
Sifre refers to either of two works of Midrash halakhah, or classical Jewish legal Biblical exegesis, based on the biblical books of Bamidbar and Devarim .- The Talmudic-Era Sifre :The title "Sifre debe Rab" is used by R. Hananeel on Sheb. 37b, Alfasi on Pes...
, Deut. 32; Mek., Ki Tissa, 1, with Yoma
Yoma
Yoma is the fifth tractate of Seder Moed of the Mishnah and of the Talmud. It is concerned mainly with the laws of the Jewish holiday Yom Kippur, on which Jews atone for their sins from the previous year...
85b; Tosef., Niddah, ii. 2, Ket. 60b, and Yer. Soṭah
Sotah
Sotah deals with the ritual of the Sotah - the woman suspected of adultery as described and prescribed in the Book of Numbers in...
vii. 19c).
Life and Teachings
In consequence of the HadrianHadrian
Hadrian , was Roman Emperor from 117 to 138. He is best known for building Hadrian's Wall, which marked the northern limit of Roman Britain. In Rome, he re-built the Pantheon and constructed the Temple of Venus and Roma. In addition to being emperor, Hadrian was a humanist and was philhellene in...
ic religious persecutions he determined to emigrate from Palestine
Palestine
Palestine is a conventional name, among others, used to describe the geographic region between the Mediterranean Sea and the Jordan River, and various adjoining lands....
, and with several other scholars started on a journey to foreign parts. But his patriotism and innate love for the Holy Land would not permit him to remain abroad (Sifre
Sifre
Sifre refers to either of two works of Midrash halakhah, or classical Jewish legal Biblical exegesis, based on the biblical books of Bamidbar and Devarim .- The Talmudic-Era Sifre :The title "Sifre debe Rab" is used by R. Hananeel on Sheb. 37b, Alfasi on Pes...
, Deut. 80). Jonathan and Josiah were educated together at the academy of Ishmael ben Elisha
Ishmael ben Elisha
Rabbi Ishmael or Ishmael ben Elisha was a Tanna of the 1st and 2nd centuries . A Tanna is a rabbinic sage whose views are recorded in the Mishnah.-Disposition:...
(Men. 57b), whose dialectic system, as opposed to that of Akiba, they acquired. It is even reported that Jonathan all but converted Ben Azzai, a "fellow student" of Akiba, to Ishmael's system, and made him deeply regret his failure to study it more closely. Ben 'Azzai then exclaimed, "Woe is me that I have not waited on Ishmael" (Ḥul. 70b et seq.). Nevertheless, in later years, probably after Ishmael's death, both Jonathan and Josiah adopted some of Akiba's principles. Of Jonathan it is expressly stated that "he followed the system of his teacher Akiba" (Yer. Ma'as. v. 51d).
Together, Jonathan and Josiah devoted their analytical minds to halakic midrashim, interpreting laws as they understood them from the corresponding Scriptural texts, but not suggesting them. Only one halakah unconnected with a Scriptural text bears their names. Their argumentations are mostly embodied in the Mekilta (about thirty) and in the Sifre
Sifre
Sifre refers to either of two works of Midrash halakhah, or classical Jewish legal Biblical exegesis, based on the biblical books of Bamidbar and Devarim .- The Talmudic-Era Sifre :The title "Sifre debe Rab" is used by R. Hananeel on Sheb. 37b, Alfasi on Pes...
to Numbers (over forty; see D. Hoffmann, Zur Einleitung in die Halachischen Midraschim, p. 38). Neither Jonathan nor Josiah appears in Rebbi's compilation of the Mishnah
Mishnah
The Mishnah or Mishna is the first major written redaction of the Jewish oral traditions called the "Oral Torah". It is also the first major work of Rabbinic Judaism. It was redacted c...
, with the exception of a single sentence, in the name of Jonathan, in Abot iv. 9: "Whoso observes the Law in poverty shall live to observe it in affluence; and whoso neglects the Law in affluence shall at last be compelled to neglect it because of poverty" (comp. Ab. R. N. xxx. 1 [ed. S. Schechter, pp. 41b, 45a]). Of other ancient compilations, the Tosefta
Tosefta
The Tosefta is a compilation of the Jewish oral law from the period of the Mishnah.-Overview:...
cites these scholars once (Tosef., Sheb. i. 7: the text has "Nathan," but the context shows unmistakably that "Jonathan" is meant), while the Sifra
Sifra
Sifra is the Halakic midrash to Leviticus. It is frequently quoted in the Talmud, and the study of it followed that of the Mishnah, as appears from Tanḥuma, quoted in Or Zarua, i. 7b. Like Leviticus itself, the midrash is occasionally called "Torat Kohanim" , and in two passages also "Sifra debe...
mentions them twice (Sifra, Ḳedoshim, ix. 5, 11) by their names; once (Sifra, Behar, i. 9; comp. Ket. 60b) "Jonathan ben Joseph" occurs; and some of R. Josiah's midrashim are cited, but anonymously (comp. Sifra
Sifra
Sifra is the Halakic midrash to Leviticus. It is frequently quoted in the Talmud, and the study of it followed that of the Mishnah, as appears from Tanḥuma, quoted in Or Zarua, i. 7b. Like Leviticus itself, the midrash is occasionally called "Torat Kohanim" , and in two passages also "Sifra debe...
, Wayiḳra, Ḥobah, xx. 8, with B. M. 54a; Sifra, Aḥare, iv. 9, with Yoma
Yoma
Yoma is the fifth tractate of Seder Moed of the Mishnah and of the Talmud. It is concerned mainly with the laws of the Jewish holiday Yom Kippur, on which Jews atone for their sins from the previous year...
57b).
Jonathan was the author of many aphorisms, among which is the following: "Consoling the mourner, visiting the sick, and practical beneficence bring heavenly grace into the world" (Ab. R. N. xxx. 1). Contrary to the astrological views of his times, Jonathan taught the Scriptural idea of natural phenomena; quoting Jer. x. 2, he added: "Eclipses may frighten Gentiles, but they have no significance for Jews" (Mek., Bo, 1; comp. Yalḳ., Ex. 188). To the question as to the permissibility of profaning the Sabbath to save human life he answered, "The Law says (Ex. xxxi. 16), 'The children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations'; but one may profane one Sabbath in order to preserve a man that he may observe many Sabbaths" (Mek., Ki Tissa; comp. Yoma
Yoma
Yoma is the fifth tractate of Seder Moed of the Mishnah and of the Talmud. It is concerned mainly with the laws of the Jewish holiday Yom Kippur, on which Jews atone for their sins from the previous year...
85b). According to him an 'Am ha-Areẓ is one who has children and does not train them in the knowledge of the Law (Soṭah
Sotah
Sotah deals with the ritual of the Sotah - the woman suspected of adultery as described and prescribed in the Book of Numbers in...
22a; comp. Ber.
Berakhot (Talmud)
Berachot is the first tractate of Seder Zeraim, a collection of the Mishnah that primarily deals with laws relating to plants and farming...
47b). Jonathan contradicted the general opinion of earlier and of contemporaneous rabbis that a "rebellious son" as defined by the teachers of traditional law never was and never will be executed, and that communal apostasy never did and never will occur; he declared that he himself had sat on the grave of an executed prodigal and had seen the ruins of a city which had been razed to the ground for general apostasy (Sanh. 71a).
Jewish Encyclopedia bibliography
- W. Bacher, Ag. Tan. ii. 351 et seq.;
- N. Brüll, Mebo ha-Mishnah, i. 153;
- Z. Frankel, Darke ha-Mishnah, p. 146;
- Heilprin, Seder ha-Dorot, ii.;
- Weiss, Dor, ii. 126.
External links
- Jewish Encyclopedia article for Rabbi Jonathan, by Solomon SchechterSolomon SchechterSolomon Schechter was a Moldavian-born Romanian and English rabbi, academic scholar, and educator, most famous for his roles as founder and President of the United Synagogue of America, President of the Jewish Theological Seminary of America, and architect of the American Conservative Jewish...
and S. Mendelsohn.